Homilies on Exodus — Homily 5 (Exod. 12–14 — the departure from Egypt)
Latin source: Origen's Greek homilies on Exodus, surviving only in Rufinus of Aquileia's Latin translation (c. 400), from the reading text of W. A. Baehrens (ed.), Origenes Werke VI (GCS 29, Leipzig, 1920), pp. 145–279. This English translation is released into the public domain.Concerning the departure of the children of Israel.
1. "The teacher of the Gentiles in faith and truth," the Apostle Paul, handed down to the Church which he gathered from among the Gentiles how it ought to attend to the books of the Law, which it had received from others and which had formerly been unknown to it and altogether foreign, lest, in taking up institutions foreign to it and being ignorant of the rule of those institutions, it should tremble amid an alien instrument. Therefore he himself, in a number of passages, hands down examples of the understanding, so that we too may observe things similar in the rest, lest perchance, on account of the likeness of the reading and of the instrument of the Jews, we should believe that we have been made their disciples. This, then, is what he wishes to distinguish between the disciples of Christ and the disciples of the synagogue: that the Law which they, by understanding it badly, did not receive Christ, we, by understanding it spiritually, may show to have been rightly given for the instruction of the Church. The Jews, then, understand only this: that "the children of Israel departed" from Egypt, and that their first departure was "from Rameses," and that departing thence they came "to Succoth," and that "departing from Succoth" they came "to Othon" by Epauleum near the sea; then, further, that there the cloud went before them and that "the rock" followed, from which they drank water, and that they also passed through the Red Sea and came into the desert of Sinai. But let us see what rule of understanding concerning these things Paul the Apostle has handed down to us. Writing to the Corinthians, he says in a certain place thus: "For we know that our fathers were all under the cloud, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank of the spiritual rock that followed them; and the rock was Christ." You see how much Paul's tradition differs from the historical reading: what the Jews think a crossing of the sea, Paul calls baptism; what they reckon a cloud, Paul sets down as the Holy Spirit; and he wishes that to be understood as like this which the Lord commanded in the Gospels, saying: "unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdoms of heaven." And again the manna, which the Jews reckon food for the belly and satiety for the gullet, Paul names "spiritual food." And not only Paul, but the Lord Himself in the Gospel says concerning the same thing: "your fathers ate manna in the desert, and they died. But whoever shall eat of the bread which I give him shall not die for ever." And after this He says: "I am the bread which came down from heaven." Then, further, concerning "the rock that followed" Paul openly declares and says: "and the rock was Christ." What, then, must we do, who have received from Paul, the teacher of the Church, institutions of understanding of this kind? Does it not seem just that we should keep the rule of this kind handed down to us by a like example in the rest? Or shall we, as certain people wish, forsaking these things which so great and such an Apostle handed down, turn back again to "Jewish fables"? For my part, if I should expound these things otherwise than as they seem to Paul, I think this is to give a hand to the enemies of Christ, and this is what the prophet says: "Woe to him who gives his neighbor to drink with turbulent overthrow!" Having therefore received from the blessed Apostle Paul the seeds of spiritual understanding, let us cultivate them, insofar as the Lord shall deign to enlighten us through your prayers.
2. "Raising themselves up," it says, "the children of Israel came from Rameses to Succoth, and departing from Succoth they came to Othon." If there is anyone who is preparing to depart from Egypt, if there is anyone who desires to leave behind the dark deeds of this world and the darkness of errors, first of all he must depart "from Rameses." Now "Rameses" is interpreted the commotion of the moth. If, therefore, you wish to come to this, that the Lord may be your leader and go before you "in the pillar of the cloud" and that the rock may follow you, which may furnish you "spiritual food" and no less "spiritual drink," depart and go out "from Rameses," "and do not lay up treasure there, where the moth destroys and where thieves dig through and steal." This is what the Lord openly says in the Gospels: "if you wish to be perfect, sell all that you have and give to the poor, and you shall have treasure in heaven; and come, follow me." This, then, is to depart "from Rameses" and to follow Christ. But let us see what also is the place of encampment to which one comes "from Rameses." "They came," it says, "to Succoth." The interpreters of names hand down that "Succoth" is understood among the Hebrews as tabernacles. When, therefore, forsaking Egypt, you have shaken off from yourself the moths of all corruption and have cast away the incitements of vices, you will dwell in tabernacles. For we dwell in tabernacles, out of which "we do not wish to be unclothed, but to be clothed upon." And the dwelling in tabernacles indicates that he who hastens to God is unencumbered and without any impediments. But one must not stand still even in this; the departure must be pressed on, the camp must be moved even "from Succoth," and one must hasten to come "to Othon." Now they say that "Othon" is turned into our language as signs to them. And rightly so, for here you will hear it said that: "God went before them, by day in a pillar of cloud, and by night in a pillar of fire"; you do not find this done at Rameses nor at Succoth, which are called the second camp for those departing, but it is the third camp in which divine signs come to pass. Recall what was read above, when Moses said to Pharaoh: "we will go a journey of three days into the desert, and we will sacrifice to the Lord our God." This, then, was the three days' space to which Moses hastened and which Pharaoh opposed; for he said: "do not go farther." Pharaoh did not permit the children of Israel to arrive at the place of signs, he did not permit them to advance so far as to be able to enjoy the mysteries of the third day. For hear what the prophet says: "God will raise us up after two days, and on the third day we shall rise again and shall live in his sight." The first day for us is the passion of the Savior, and the second, on which he descended into hell, but the third is the day of the resurrection. And therefore on the third day "God went before them, by day in a pillar of cloud, by night in a pillar of fire." But if, according to those things which we said above, the Apostle rightly teaches us that the mysteries of baptism are contained in these words, it is necessary that "those who are baptized in Christ should be baptized in his death, and be buried together with him," and rise again with him on the third day from the dead, whom also, according to that which the Apostle says: "he raised up together with himself, and made to sit together in the heavenly places." When, therefore, the mystery of the third day has been received by you, God will begin to lead you forth and Himself to show you the way of salvation.
3. But let us see what is said to Moses after these things, what way is enjoined to be chosen. "From Othon," it says, "turn back and make your journey between Epauleum and Magdolum, which is over against Beelsephon." Now these are interpreted thus: "Epauleum" indeed a winding ascent, "Magdolum" a tower, "Beelsephon" the ascent of a watchtower, or having a watchtower. You perhaps believed that the way which God shows was level and soft and had absolutely no difficulty or labor: it is an ascent, and a winding ascent. For the way by which one strives toward the virtues is not downhill, but one ascends, and ascends narrowly and with difficulty. Hear also the Lord in the Gospel saying how "strait and narrow is the way that leads to life." See, then, how greatly the Gospel agrees with the Law. In the Law the way of virtue is shown to be a winding ascent; in the Gospels it is called "the strait and narrow way that leads to life." Cannot even the blind openly see this, that one and the same Spirit wrote the Law and the Gospels? It is, then, a journey which they travel, a winding ascent and the ascent of a watchtower, or having a watchtower; the ascent pertains to deeds, the watchtower to faith. He shows, therefore, that both in deeds and in faith there is much difficulty and much labor. For many temptations arise, many stumbling-blocks for those who wish to do the things that are of God. Then, further, in faith you will find many winding things, very many questions, many objections of heretics, many contradictions of unbelievers. This journey, then, must be made by those who follow God; but there is also a tower on this journey. What is that tower? That one, surely, of which the Lord says in the Gospel: "which of you, wishing to build a tower, will not first sit down and count the cost, whether he has the means to complete it?" This, then, is the tower, the steep and lofty seat of the virtues. But see what Pharaoh says, beholding these things: 'they are wandering astray,' he says, 'these people.' In Pharaoh's judgment, he who follows God is said to wander astray; because, as we said, the way of wisdom is winding, having many bends, many difficulties, very many turnings. In short, when you confess one God, and by the same confession affirm the Father and the Son and the Holy Spirit to be one God, how winding, how difficult, how inextricable this seems to be to unbelievers! Then, further, when you say that "the Lord of majesty" was crucified and that he is the Son of Man "who came down from heaven," how winding these things seem and how difficult! He who hears, if he does not hear with faith, says that these people are wandering astray; but be you fixed and do not doubt concerning faith of this kind, knowing that God has shown you this way of faith. For He Himself said: "taking up the camp from Othon, pitch it between Epauleum and Magdolum over against Beelsephon." Fleeing therefore from Egypt, you come to these places, you come to these ascents of works and of faith, you come to the building of the tower, you come also to the sea, and the waves meet you. For the journey of life is not made without the waves of temptations; as the Apostle also says: "all who wish to live piously in Christ shall suffer persecution." But Job likewise declares that: "our life upon the earth is a temptation." This, then, is to have come to the sea.
4. But if, following Moses—that is, the Law of God—you make this journey, the Egyptian indeed pursues and hounds you, but see what happens: "the angel of the Lord," it says, "who went before the camp of Israel, raised himself up and went behind them. And the pillar of cloud also lifted itself from before their face, and stood behind them, and entered between the camp of the Egyptians and of the Israelites." This "pillar of cloud" is made a wall for the people of God, but upon the Egyptians it imposes obscurity and darkness. For the pillar of fire is not transferred to the Egyptians, that they may see the light, but they remain in darkness, because "they loved darkness rather than light." And you too, therefore, if you withdraw from the Egyptians and flee from the power of demons, see how great the helps are that are divinely prepared for you, see how great the helpers are whom you employ. Only let it be that you remain strong in faith, and that neither the cavalry and the terror of the chariots of the Egyptians strike you with dread, nor that you cry out against the Law of God, against Moses, and say, as certain of them said: "as though there were no graves in Egypt, so you have led us out, that we might die in this desert. It were better for us to serve the Egyptians than to die in this desert." These are the words of a soul fainting in temptation. But who is so blessed that he so disburdens himself of the weight of temptations that no thought of uncertainty creeps into his mind? See what is said by the Lord to that great foundation of the Church and most solid rock, upon which Christ founded the Church: "O you of little faith," He says, "why did you doubt?" Yet nevertheless, in that they say: "it were better for us to serve the Egyptians than to die in the wilderness," these are the words of temptation and of frailty; otherwise it is false; for it is far better "to die in the wilderness" than "to serve the Egyptians." For he who dies in the wilderness, by this very fact that he has been separated from the Egyptians and has departed from "the rulers of the darkness" and from the power of Satan, has had some advance, even if he was not able to arrive at completeness. For it is better to die on the way while seeking the perfect life than not even to set out to seek perfection. Whence also the opinion of those seems to be mistaken who, while they set forth the way of virtue as too steep, and while they enumerate its many difficulties and many dangers and falls, judge that it is not even to be entered upon or begun. But it is much better for me even to die on this journey, if so it must be, than, remaining among the Egyptians, to be slain and overwhelmed by the salt and bitter waves. But meanwhile Moses cries out to the Lord. How does he cry out? No voice of his crying is heard, and yet God says to him: "why do you cry out to me?" I would like to know how the saints cry out to God without a voice. The Apostle teaches that: "God gave the Spirit of his Son into our hearts, crying: Abba, Father!" And he adds: "the Spirit himself intercedes for us with unutterable groanings." And again: "but he who searches the hearts knows what the Spirit desires, because he asks for the saints according to God." Thus, then, when the Holy Spirit intercedes with God, through the silence of the saints a cry is heard.
5. And what after this? Moses is commanded to strike the sea with his rod, so that it may split apart and give way to the people of God as they enter, and so that the obedient service of the elements may serve the divine will, and that the waters, which were feared, being made "a wall on the right hand and on the left" for the servants of God, may not only know no ruin, but may even present a defense. The wave, therefore, is forced into a heap, and the surge, checked upon itself, is curved. The liquid takes on solidity, and the floor of the sea is dried into dust. Understand the goodness of God the Creator; if you obey His will, if you follow His Law, He compels the very elements to serve you even against their own nature. I have heard it handed down by the elders that in that parting of the sea individual divisions of the waters were made for each and every tribe of the children of Israel, and that a way was opened in the sea proper to each tribe, and that this is shown from that which is written in the Psalms: "who divided the Red Sea into divisions." By which it is taught that many divisions were made, not one. But also by that which is said: "there is Benjamin the younger in amazement, the princes of Judah their leaders, the princes of Zebulun, the princes of Naphtali," no less does a proper entrance seem to be enumerated for each tribe. These things, observed by the elders in the divine Scriptures, I have thought it a religious duty not to pass over in silence. What, then, are we taught through these things? We have already said above what the Apostle's meaning is in these matters. This he names "a baptism accomplished in Moses in the cloud and in the sea," so that you too, who are baptized in Christ, in water and in the Holy Spirit, may know that the Egyptians indeed pursue after you and wish to recall you to their servitude—namely "the rulers" of this "world" and the "spiritual wickednesses," to which formerly you were enslaved. These indeed try to pursue, but you go down into the water and come out unharmed, and, the filth of your sins being washed away, you ascend "a new man" ready "to sing a new song." But the Egyptians, pursuing after you, are drowned in the abyss, even though they seem to beg Jesus not to send them meanwhile into the abyss. But we can also derive another understanding from these things. If you flee Egypt, if you leave the darkness of ignorance and follow the Law of God, Moses, and the sea meets you, and the wave of those who contradict runs against you, do you strike the struggling waves with the rod of Moses—that is, with the word of the Law and the vigilance of the Scriptures—and by disputing open for yourself a way through the adversaries; the waves will give way at once, and the conquered surges will yield place to the victors, and while those who a little before were opposing you marvel and are astonished and are fixed in stupor, you, along the lawful lines of disputations, will cut the straight way of faith and will make such progress by the word of teaching that your hearers, whom you have instructed by the rod of the Law, may themselves now rise up against the Egyptians like the waves of the sea, and not only assail them, but also overcome and extinguish them. For he extinguishes the Egyptian who does not do "the works of darkness"; he extinguishes the Egyptian who lives not carnally but spiritually; he extinguishes the Egyptian who either drives away from his heart filthy and impure thoughts or does not receive them at all, as the Apostle also says: "taking up the shield of faith, that we may be able to extinguish all the fiery darts of the evil one." In this way, then, we can even today "see the Egyptians dead and lying on the shore," and their chariots and horses submerged. We can even see Pharaoh himself submerged, if we live with such faith that "God may crush Satan under our feet swiftly" through Jesus Christ our Lord, "to whom be glory and dominion for ever and ever. Amen."